| Написано в Фессалонике в 1363 г. Направлено в Константинополь Обратившиеся от себя с приветствием, мы вас расстроили – все тягостное встретилось мне: прежде всего само плавание, какого зла хуже? Затем пришлось идти пешком, все полно страха, и в том числе суша нисколько не более учтива к нам, чем море. Поэтому я думал, что несчастья последуют за нами до дома: тогда-то возможно и отдохнуть. Было же наоборот. Дело в том, что дома обнаружились несчастья, оказавшиеся худшими. Ибо о том несчастье, что многими днями раньше умер отец, я узнал в это самое время. И вот измерь ужас. Сверх того страшная болезнь, и долгое время она душила. И вот теперь, изгнанная с трудом посредством многих выдумок врачей, она оставила мне такое именно тело, что я не радуюсь ничему из пищи, так как бездействую; лучшие части тела у меня словно связанные, хотя ни одна не повреждена небывалым увяданием. Завершение же несчастий – домашние заботы, а именно толпа, окружавшая нескольких знатных родственников, пытавшихся грабить имущество, которое ускользнуло от сербов. И я несчастлив настолько, что меня занимают с этих пор даже законы, именно те самые, которые применяются ныне, и дело доходит вплоть до суда. Плохо то, что мне недоставало судебных защитников, и я думаю, достойно сожаления, что, проходя когда-то и случайно встретив, я поприветствовал их. Ибо я боялся, что, сам выступив на суде, я пробужу в теле успокоившуюся с трудом ныне желчь. Главное же ты знаешь, суды, судопроизводство, судей и за сколько они продаются: ведь очень же за немного. Таким образом, все настоящее удручает, невозможно однако ничто, вследствие чего я бы считал утешение страданием. Я горячо жажду твоего голоса, который, словно какое-нибудь лекарство, спасет словом. Совершенно ведь невозможно внимать только происходящему. Поэтому говори и сделай добро относящемуся к тебе исключительно по-дружески. Читать далее Источник: Сметанин В. А. Византийское общество XIII-XV вв. (по данным эпистолографии). Свердловск, 1987. С. 254-255. Перевод В.А. Сметанина, по изданию: Loenertz R.-J. Demetrius Cydones: Correspondance. Vatic.: Biblioteca Apostolica Vaticana, 1956-1960. V. 1, 169, 1. 1-25. Вам может быть интересно: Поделиться ссылкой на выделенное |
| 117 См. ц.-сл.: «...Престолу ветхаго Рима отцы прилично дали преимущества, поскольку то был царствующий град. Следуя тому же побуждению и сто пятьдесят боголюбезнейшие епископы предоставили равныя преимущества святейшеему престолу новаго Рима» [т. е. Константинополю]. – Изд. 118 Mansi [Sacrorum conciliorum nova et amplissima collectio], Tomus XI, col. 733 [Манси. Новое и самое обширное собрание святых соборов. Том XI, кол. 733]. 120 Письмо Митрофана. Цит. по труду Ф. Дворника Les Légends de Constantin et Methode [Жития Константина и Мефодия]. Прага, 1933. С. 140. 125 Dvomik F. Études sur Photios [Очерки о Фотии]//Byzantion, 1936, XI. – Д. О. Выделение в цитате Д. Огицкого. – Изд. 141 Изд. по: Мейендорф И., прот. Живое предание. Свидетельство Православия в современном мире/Пер. с англ. СПб., 1997. С. 83–105. – Изд. Пересмотренная версия доклада на Stiftungsfonds Pro Oriente [Учредительном фонде «В пользу Востока» , Вена, Австрия, в 1975 г. Впервые опубликована по-французски в журнале «Istina», т. 20 (1975); несколько измененная версия опубликована в «А Pope for AII Christians?» [Папа для всех христиан?], изд. Peter J. McCord (New York: Panlis Press, 1976). 142 Об этом специальном вопросе см. мою книгу «Orthodoxy and Catholicity» [Православие и католичество]. New York: Sheed and Ward, 1966. С. 119–140, а также гл. 2 выше [т. е. книги «Живое Предание»]. 143 Tomos Agapes. Vatican – Phanar (1958–1970). Rome, Istanbul, 1971. P. 127 [Томос любви. Ватикан – Фанар (1958–1970). Рим, Стамбул, 1971]. 144 Это блестяще показано: Dvornik F. The Legend of the Apostle Andrew and the Idea of Apostolicity in Byzantium. Cambridge, Mass.: Harward University Press, 1968 [Дворник Ф. Житие апостола Андрея и идея апостольства в Византии. Кембридж (шт. Массачусетс): Гарвардский университет, 1968]. 145 На эту тему см. также: Dvornik F. Byzantium and the Roman Primacy. New York: Fordham University Press, 1966. P. 27–58 [Дворник Ф. Византия и римское первенство. Нью-Йорк, 1966]. 146 Об этом аспекте православной экклезиологии см.: Zizioulas J. |
| Norris, Richard Α., Jr., ed. The Christological Controversy. 135–40. Philadelphia: Fortress Press, 1980. (англ. пер. Ep. 5) (Ser.) Sermones Nestoriana. 225–350. (фрагменты текстов и лат. вере.) Norris, ed. The Christological Controversy. 123–31. (англ. пер. Ser. 9) (Lib. Her.) Liber Heraclidis Nestorius. Le Livre d’Hérclide de Damas. Translated by F. Nau. Paris: Letouzey et Ani, 1910. (фр. пер. сирийской вере.) Nestorius. The Bazaar of Heracleides. Edited and translated by G. R. Driver and Leonard Hodgson. Oxford: Clarendon Press, 1925. (англ. пер. сирийской вере.) Ориген: (De Princ.) De prineipiis – PG 11.115–414 SC 252, 268 (фрагменты текста, лат. вере, и фр. пер.) Origen: On First Principles. Translated by G.W. Butter-worth. Gloucester, Mass.: Peter Smith, 1973. (англ. пер.) Проспер Аквитанский: (Con. Collat.) De gratia Dei et libero arbitrio liber contra collatorem – PL 51.213–76 ACW 32.70–138 (англ. пер.) Тертуллиан: (De Car.) De carne Christi – PL 2.751–92 Q. Septimii Florentis Tertulliani De Carne Christi Liber. Edited and translated by Ernes t Evans. London: Society for Promoting Christian Knowledge, 1956. (текст и англ. пер.) SC 216 (текст и фр. пер.) (Adu. Prax.) Aduersus Praxean – PL 2.153–96 Q. Septimii Florentis Tertulliani Adversus Praxean Liber. Edited and translated by Ernest Evans. London: Society for Promoting Christian Knowledge, 1948. (текст и англ. пер.) Феодор Мопсуэтский: (De Incar.) De incarnatione – PG 66.969–94 Theodori Episcopi Mopsuesteni in epistolas b. Pauli Com-mentarii: The Latin Version with the Greek Fragments. Vol. 2:1 Thessalonians – Philemon, Appendices, Indices. Edited by H. B. Swete. 290–312. Cambridge: University Press, 1882. (фрагменты текста, лат. и сир. верс.) Norris, ed. The Christological Controversy. 113–22. (англ. пер. некоторых фрагментов) (Hom. Cat.) Homiliae catecheticae Les homélies catéchétiques de Théodore de Mopsueste. Réproduction phototypique du ms. Mingana Syr. 561. Translated by Raymond Tonneau and Robert Devreesse. Vatican City: Biblioteca Apostolica Vaticana, 1949. (сир. вере, и фр. пер.) |
| DSAM Dictionnaire de spiritualité ascétique et mystique. Doctrine et Histoire/Publié sous la direction de Marcel Viller, S. J., assisté de F. Cavallera, et J. de Guilbert, S. J., avec le concours d’un grand nombre de collaborateurs. Paris, 1:1937; 2:1953; 3:1957; 4/1:1960; 4/2:1961; 5:1964; 6:1967; 7/1:1969; 7/2:1971; 8:1974; 9:1976; 10:1980; 11:1982; 12/1:1984; 12/2:1986; 13:1988; 14:1990; 15:1991; 16:1994; 17 (Index): 1995. LSJ Liddell H. G., Scott R. A Greek-English Lexicon, revised by Jones H. S. 1940 with a Supplement 1968. Oxford, impression 1994. JBL Journal of Biblical Literature. Philadelphia et al., 1881 – . JThS Journal of Theological Studies. London, 1900–1905; Oxford, 1905 – . 1 (1899/1900) – 50 (1949); NS 1 (1950) – . Mansi Mansi J. D. Sacrorum conciliorum nova et amplissima collec- tio, in qua praeter ea quae Ph. Labbeus et G. Cossartius... et novissime N. Coleti in lucem edidere, ea omnia insuper suis in locis optime disposita exhibentur, quae J. D. Mansi... evulgavit... Florentiae/Venetiis, 1759–1798 (T. 1–31); Parisiis, —15— 1902–1915 (T. 32–48); Leipzig–Arnhem, 1923–1927 (T. 49–53). (Graz, r 1960–1961. T. 1–53 в 59). Muséon Le Muséon: Revue d’études orientales (Tijdschrift voor oriëntalisme). Louvain-La-Neuve; Louvain: 1 (1882) – 15 (1896), N. S. 1=19 (1900) – 14/15=33 (1913/14); 3. Ser. 1=33 (1915/16); 34 (1921) – . ОСА Orientalia Christiana Analecta. Roma, 1935 – . ОСР Orientalia Christiana Periodica. Roma, 1935 – . OS Ostkirchliche Studien. Würzburg, 1952 – . ParOr Parole de l’Orient. Kaslik, Liban, 1970 – . PG Patrologiae cursus completus/Accurante J.-P. Migne. Series graeca. Parisiis, 1857–1866. T. 1–161. PL Patrologiae cursus completus/Accurante J.-P. Migne. Series latina. Parisiis, 1844–1864. T. 1–225. PO Patrologia Orientalis /Ed. R. Graffin, F. Nau. Paris, затем Turnhout и Roma; Turnhout, 1903 – . PTS Patristische Texte und Studien. Berlin, 1964 – . REG Revue des Études grecques. Paris, 1888 – . RESEE Revue des Études sud-est européennes. Bucarest, 1963 – . RThom Revue Thomiste. Tolouse, 1 (1893) – 22 (1914); N. S. 1–23 (1918) – 19–41 (1936); 42 (1937); 43 (1937) – 45 (1939) – Année 45–47; 46–54 (1946) – . SC Sources Chrétiennes. Paris, 1940 – . StMon Studia Monastica. Barcelona, 1959 – . StT Studi e Testi: Biblioteca Apostolica Vaticana. Città del Vaticano, 1900 – . ThPh Revue de Théologie et de Philosophie. Lausanne, 3. Ser. 1 (1951) – 27 (1977); 28 – 110 (1978) – . [Ранее: Théologie et philosophie 1 (1868) – 5 (1872); Revues de théologie et de Philosophie et compte rendu des principales publications scientifiques 6 (1873) – 44 (1911); N. S. 1 (1913) – 38 (1950)]. TLG Thesaurus Linguae Graecae E (CD). ViC Vigiliae Christianae: A Review of early Christian Life and Language. Amsterdam, 1947 – . Условные обозначения + добавляет < опускает Читать далее Поделиться ссылкой на выделенное |
| I dipinti paleocristiani di Antinoe//Scritti dedicati alla memoria di I. Rosellini. Firenze, 1945. P. 157-169; Meinardus O. F. A. A Coptic Anargyros: St. Colluthus//SOC.Coll. 1970/1971. N 14. P. 365-375; Baumeister Th. Martyr invictus: Der Martyrer als Sinnbild der Erlösung in der Legende und im Kult der frühen koptischen Kirche. Münster, 1972. S. 109; Devos P. Un étrange miracle copte de st. Kolouthos: Le paralytique et la prostituée//AnBoll. 1980. Vol. 98. P. 363-380; idem. Autres miracles coptes de st. Kolouthos//Ibid. 1981. Vol. 99. P. 285-301; Emmel S., South K. H. Isaac of Antinoopolis, Encomium on Colluthus for 24 Pasons (19 May): A Newly Identified Coptic Witness (Brit. Lib. OR.=Layton, Cat.BLC, No. 146)//Ibid. 1996. Vol. 114. P. 5-9; Zanetti U. Note textologique sur S. Colluthus//Ibid. P. 10-24; idem. Les miracles arabes de St. Kolouthos (Ms. St-Macaire, Hagiog. 35)//Aegyptus Christiana: Mélanges d " hagiographie égyptienne et orientale dédiés à la mémoire du P. Paul Devos Bollandiste/Éd. U. Zanetti, E. Lucchesi. Gen., 2004. P. 43-109; Papini L. Fragments of the «Sortes Sanctorum» from the Shrine of St. Colluthus/Introd. D. Frankfurter//Pilgrimage and Holy Space in Late Antique Egypt. Leiden etc., 1998. P. 393-401. (Religions in the Graeco-Roman World; 134); Papaconstantinou A. Le culte des saints en Égypte des Byzantins aux Abbassides: L " apport des inscriptions et des papyrus grecs et coptes. P., 2001. P. 122-128; Buzi P. Biblioteca Apostolica Vaticana, Borg. copt. 109, fasc. 141: In Colluthum (Miracula Colluthi)//Coptic Treasures from the Vatican Library: A Selection of Coptic, Copto-Arabic and Ethiopic Manuscripts/Ed. P. Buzi, D. V. Proverbio. Vat., 2012. P. 139-150. (ST; 472); Pattengale J. Christian Physicians in the Roman Empire: Benevolence and Sacrifice in Proclaiming the Gospels. Charlotte (N. Car.), [Электр. ресурс]. Л. Р. Франгулян, С. А. Моисеева Рубрики: Ключевые слова: НАЗАРИЙ, ГЕРВАСИЙ, ПРОТАСИЙ И КЕЛСИЙ (III-IV вв.?), мученики Медиоланские (Миланские; пам. 14 окт.; пам. греч. 14 окт.; пам. зап. 19 июня, 28 июля) АГАПИЙ, ПУПЛИЙ, ТИМОЛАЙ, РОМИЛ, ДВА АЛЕКСАНДРА И ДВА ДИОНИСИЯ († 304 или 305), мученики Палестинские (пам. 15 марта, возможно, также 19, 21, 23 или 24 марта, 20, 21 или 24 апр., 17 мая) АГАПИЯ, ХИОНИЯ И ИРИНА († 304), мученицы Солунские (Иллирийские) (пам. 16 апр.; сир. 2 апр.; греч. 22 дек., зап. 1 или 5 апр., 25 дек.) |
| Congregatio de institutione Catholica, Ordinationes Universitatis vel facultatis ad Const. apost. «Sapientia christiana» rite exsequendam, 29 aprilis 1979; in AAS 71(1979) 500–521. – Ratio fundamentalis institutionis sacerdotalis, 6 ianuarii 1970; in AAS 62(1970) 321–384. Ex Actis Ss. Oecumenici Concilii Vaticani II: Notificationes: Nota explicativa praevia, facta ab EXC. MO Secretario Generali SS. Concili in Congegatione Generali CXXIII die XVI nov. MCMLXIV; in AAS 57 (1965) 72–75. IOANNIS PAULI PP. II, Constitutio apostolica Spirituali militum cura qua nova canonica ordinantio pro spirituali militum cura datur, 21 aprilis 1986; in: AAS 78 (1986) 481–486. – Constitutio apostolica Sapientia christiana de studiorum Universitatibus et Facultatibus eccklesiasticis, 15 aprilis 1979; in: AAS 71 (1979) 469–499. – Adhortatio apostolica post-synodalis Christifideles laici ad episcopus, sacerdotes et diaconos atque ad religiosos viros ac mulieres omnesque christifideles laicos: de vocatione et missione laicorum in eccklesia et in mundo, 30 decembris 1988; in: AAS 81 (1989) 393–521. – Constitutio apostolica Pastor Bonus de curia romana, 28 iunii 1988; in: AAS 80 (1988) 841–930. – Adhortatio apostolica Familiaris Consortio ad episcopus, sacerdotes et christifideles totius eccklesiae catholicae de familiae chistianae muneribus in mundo huius temporis, 22 novembri 1981; in AAS 73 (1981) 81–191. IOANNIS PAULI PP. II, Epistula Novo incipiente ad universos Ecclesiae sacerdotes, adveniente Feria V in Cena Domini, 8 aprilis 1979; in: AAS 71 (1979) 393–417. PAULUS PP VI, Litterae apostolicae motu proprio datae Pro comperto sane quibus njnnulli episcopi dioecesani uti membra in sacras romanae Curiae Congegationes cooptantur, 6 augusti 1967; in: AAS 59 (1967), 881–884. – Constitutio apostolica Regimine Ecclesiae Universae de romana Curia, 15 augusti 1967; AAS 59 (1967), 885–928. – Constitutio apostolica Romano pontifici eligendo de Sede apostolica vacante deque electione romani Pontificis, 1 octobris 1975; AAS 67 (1975), 609–645. |
| A picket against Pope’s visit was held near the embassy of Vatican in Kiev Kiev, December 8, 2015 Participants of the procession of the cross on Sunday, the feast-day of the Holy and Right-Believing Prince Alexander Nevsky, held a picket near the embassy of the Vatican in Kiev, reports Interfax-Religion . The Orthodox protesters carried placards which read: “No to the Vatican’s proselytism in Orthodox Ukraine!” and “A visit on the canonical territory of the Russian Orthodox Church without receiving its permission is a violation of the Church rules!” They also submitted an appeal to the Apostolic Nuncio in the Ukraine Archbishop Claudio Gugerotti explaining that the Ukrainian President Petro Poroshenko during his visit to the Vatican City on November 20 this year had invited Pope Francis I to visit the Ukraine. “The pontiff officially accepted this invitation. It means that the supposed visit of Francis I to the Ukraine will take place at the time on which the Ministry of Foreign Affairs of the Ukraine and the Vatican will agree,” the document reads. The authors of the appeal noted that a visit of the Pope of Rome to any country is usually organized as a pastoral and missionary trip and, according to the rules of the interchurch relationships, such a visit on the territory of another Church should necessarily be agreed upon with its Church hierarchy. The embassy of Vatican became the last point of the cross procession in which several hundred of people participated. They marched across the Ukrainian capital’s central streets from the Kiev Caves Lavra and performed a prayerful standing on the site of the former tent Church of St. Alexander Nevsky. The latter had been demolished by the authorities back in 2011 and now a memorial cross had been erected on that spot. Pravoslavie.ru 8 декабря 2015 г. Смотри также Комментарии Sultana Frazis 9 декабря 2015, 20:00 Historically, from the time that the Western Christians decided to separate from the Mother Church which we refer to as the Orthodox Church, the Western,Latin, Catholic(Greek word meaning universal) Church has made every direct and indirect effort to convert us Orthodox and absorb us. If they would like unity, then they should realize and accept the historical facts, what they did, and come under the Ecumenical Patriarchate. The Crusades was basically to gain land and money and help to destroy the Eastern/Greek Orthodox Church. If anyone has a problem with this information, I strongly and respectfully suggest that the read unbiased history books on the subject and then reconsider their thoughts. God bless us and protect us all, as we are all his children, regardless of denomination. Мы в соцсетях Подпишитесь на нашу рассылку |
| Mortar Fire Hits Vatican Embassy in Syria Melkite Greek Patriarch Gregorios III of Antioch DAMASCUS — The Vatican’s nunciature in Damascus was hit by a mortar round at 6:30am on Tuesday, damaging the building but neither killing nor injuring any persons. “Given the hour, there was only material damage, not to people,” Vatican spokesman Jesuit Father Federico Lombardi said in a Nov. 5 press conference. “Had it been later, it would have been much more dangerous,” he said. “Thanks to God, no one was hurt.” The mortar hit the embassy’s rooftop, and, according to The Associated Press, it is “not clear” if the building was targeted. Archbishop Mario Zenari, apostolic nuncio to Syria, told Vatican Radio that “we do not know why it happened. … We cannot say that the Vatican Embassy was targeted.” The Assad regime’s news agency, SANA, reported that the mortar shell was “fired by terrorists,” the government’s term for the Syrian rebels with which it has fought a two-year civil war. SANA went on to say that “targeting the apostolic nunciature and diplomatic missions in Damascus comes in the framework of the terrorist groups implementing their backers’ instructions in a bid to influence the stance of these missions in support of peace and security in Syria.” The Syrian conflict has now dragged on for 31 months, since demonstrations sprang up nationwide on March 15, 201, protesting the rule of Bashar al-Assad, Syria’s president and leader of the country’s Ba’ath Party. In April of that year, the Syrian army began to deploy to put down the uprisings, firing on protesters. Since then, the violence has morphed into a civil war that has claimed the lives of more than 115,000 people. The rebels are fractured among diverse groups, including moderates and Islamists, as well as Kurds. Sadad’s Suffering Two weeks ago, Islamist rebels, including al-Nusra Front, an al Qaeda associate group, occupied Sadad, a majority-Syriac Orthodox town almost 40 miles south of Homs. On Oct. 21, the Islamists seized the town, holding Christian families as “human shields,” according to Aid to the Church in Need , to prevent regime forces from retaking the village. |
| Russian Deputy Foreign Minister Meets Vatican Nuncio to Discuss Cooperation to Protect Christians Moscow, May 28, Interfax – Russian Deputy Foreign Minister Alexander Grushko has met with Apostolic Nuncio in Russia Celestino Migliore at the latter’s request. The diplomats discussed cooperation in the area of protecting Christians and said Russia’s and the Vatican’s approaches to the solution of pressing international issues are similar. “The sides said Russia and the Vatican see eye to eye on the most acute international issues. There was an in-depth exchange of opinions on the deepening of interaction, including on the issue of protecting Christians,” the Foreign Ministry said in a statement on Monday. “The sides said they were ready for the further development of bilateral cooperation in the sphere of culture, education, science, and medicine,” the ministry said. “The head of the Vatican diplomatic mission shared his impressions from his visit to the Ulyanovsk and Kemerovo regions and to the Republic of Buryatia in April. Also addressed were issues related to the activities of Catholic structures in the Russian Federation,” the ministry said. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| Vatican Ambassador: Interdenominational dialogue has no alternative MINSK, 18 November (BelTA) – The interdenominational dialogue has no alternative, Apostolic Nuncio (Vatican Ambassador) Archbishop Claudio Gugerotti said at the 8th international interdenominational conference “Christian Anthropology versus Present-Day Challenges” which is underway in Minsk on 17-19 November, BelTA has learnt. According to the Vatican Ambassador, the dialogue has no alternative neither in the social nor religious life. He noted that politicians who do not conduct a dialogue make a mistake, while those who deny a dialogue in religion commit a sin. Invited to the conference apart from archbishop Claudio Gugerotti are also other Catholic bishops. Attending the forum on 17 November was Archbishop Tadeusz Kondrusiewicz, Metropolitan of Minsk and Mogilev. President of the Pontifical Council for Legislative Texts Francesco Coccopalmerio is expected in Minsk on 18 November. The main organizers of the conference are the Christian Education Center, the Pontifical Council for Promoting Christian Unity, the Institute for Religious Dialogue and Interconfessional Communications at the Synod of the Belarusian Orthodox Church. Partaking in the forum are also Orthodox bishops and priests among whom are Metropolitan Filaret of Minsk and Slutsk, Patriarchal Exarch of All Belarus, Archbishop Guriy of Novogrudok and Lida, Chancellor of the Belarusian Exarchate, Archbishop of Baku and Azerbaijan Eparchy Alexander. Among the guests are also Deacon Theodoros Meimaris, Ecumenical Patriarchate. Partaking in the conference are representatives of Protestant, Judaic and Islamic denominations. Chairman of the Caucasian Muslims Office of Sheikh ul-Islam Allahshukur Pashazade has also come to the Belarusian capital. The conference has displayed a variety of religious literature, including a unique edition, Theological Anthropology. Russian-Orthodox/Roman-Catholic Dictionary. The book was published in Moscow in 2013. Over 40 specialists from different countries worked on the creation of the book. |
|
|
